Mateus 18

Mateus 18

Vincent has a lengthy discussion of the meaning of elegcho explaining that it "has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces (elegchei) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements (elegchon, cross-questioned and caught him in falsehood), and told the whole history of the crime” (1:115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices’ body buried, says: “Evil words were bandied among them, guard accusing (elegchon) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed (elegzan) the Grecian band in speed (“Pythia,” xi., 75). (Bolding added. Vincent, M. R. Word studies in the New Testament. Vol. 2, Page 1-102) ELEGCHO - 17V - convict(2), convicted(2), convicts(1), expose(1), exposed(2), rebuke(1), refute(1), reprimanded(1), reprove(4), reproved(1), show...fault(1). Matt. 18:15; Lk. 3:19; Jn. 3:20; Jn. 8:46; Jn. 16:8; 1 Co. 14:24; Eph. 5:11; Eph. 5:13; 1 Tim. 5:20; 2 Tim. 4:2; Tit. 1:9; Tit. 1:13; Tit. 2:15; Heb. 12:5; Jas. 2:9; Jude 1:15; Rev. 3:19 QUESTION -How should sin in the church be handled? ANSWER - The Bible is clear about God’s desire for us to reflect His holiness (1 Peter 1:15), and it is clear about the need for church discipline to deal with sin in the church. Since one of the jobs of the church is to demonstrate the goodness and holiness of God, a church with a member who persists in sin must take steps to address the state of that person’s soul as well as protect the church body from being corrupted by unchallenged sin in its membership. Jesus gave us an outline to follow when we must confront another professing Christian: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector” (Matthew 18:15–17). So the first step in handling sin in the church is for someone with knowledge of the situation, often the pastor or an elder, to confront that person in love, expressing concern and explaining the spiritual ramifications if the sin continues. If the sinning member refuses to repent, a second step must be taken. The one who originally confronted the person needs to take along other godly people and visit the sinning member again. The presence of others may serve to induce the sinner to repent; if not, there are witnesses to all that is said and done, preventing any false claims or denials later. This interview needs to include Scripture-based reproof and opportunities for restoration. Verses such as 1 John 3:3–10, 5:18, Luke 14:25–27, Matthew 7:16–23, and Ephesians 5:3 may be helpful at this time. If, after the second step, the church member still refuses to repent of the sin, Jesus says to “tell it to the church” (Matthew 18:17), an action that would bring even more pressure to bear. If that fails, then the offending member is to be removed from the church and considered an unbeliever (cf. 1 Corinthians 5:9–13). This process shows the seriousness of sin in the church and the need to strive for reconciliation. The steps that Jesus outlines to protect the purity and reputation of the church should not be sidestepped or ignored. What kinds of sins should a church confront? Since everyone is a sinner, including the pastor and elders, where do we draw the line between the sins everyone commits and those worthy of confrontation? The answer seems to be the lifestyle sins committed by those who will not inherit the kingdom of God (see 1 Corinthians 6:9–10 and Galatians 5:19–20; see also Titus 3:10–11). These are public, ongoing sinful choices that are differentiated from those sins we commit in our hearts because we live in the flesh. For example, a Christian struggling with impure thoughts or personal jealousies is not defaming the name of Christ as he wrestles with those sins. They are private and unwanted. They are sins for which the person needs repentance, but they are not lifestyle choices. However, a professing Christian who lives in open, unrepentant adultery, sexual immorality, drunkenness, or any of the other sins on Paul’s lists must be confronted. Sin in the church must be handled properly, that is, in a biblical manner. Church leaders who choose a sinful path are not exempt from discipline: “Those elders who are sinning you are to reprove before everyone, so that the others may take warning” (1 Timothy 5:20). Unfortunately, many churches today never practice church discipline, even in glaring instances of impropriety and obvious sin. The result is that the ministry of the church is undermined and the legitimacy of its message cast in doubt. If the Bible says that Christians don’t do X, but there are assumed Christians in our church who are doing X, with no consequences, then outsiders are right to wonder whether we take the Bible seriously. God spoke to Israel words that still echo through the church: “If my people, which are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and forgive their sins, and heal their land” (2 Chronicles 7:14). Imagine the healing that would take place in the world if all churches would follow the biblical pattern for handling sin in their midst. Spurgeon Study Bible - “If your brother sins against you, go and rebuke him in private. If he listens to you, you have won your brother.” Do not say, “You must come to me.” Go to him; he has trespassed against you. It is a personal affair; go and seek him. It is useless to expect the person who does the injury to try to make peace. The injured one always has to forgive, though he has nothing to be forgiven. It always comes to that, and the injured one should, if he is of the mind of Christ, be the one to start the reconciliation. AS WE FORGIVE OTHERS - Joe Stowell Strength for the Journey: Day By Day With Jesus - Page 225 AS FAR AS THE EAST IS FROM THE WEST, SO FAR HAS HE REMOVED OUR TRANSGRESSIONS FROM US.—Psalm 103:12 Have you ever noticed how we are more prone to talk about other people’s problems than we are to confront them? Which means that often the last person to know about the problem is the very one who has the problem. Love demands a better way. Because God loved us, He took the initiative to come to us in our sin (Genesis 3:8–24; John 3:16–17). If we love, an important part of that love is the willingness to approach those who have sinned with the intent of restoring them. Since timing is important, we must bathe the encounter in prayer, asking God to provide the right opportunity and receptivity. Galatians 6:1 gives us key instructions about our approach to the person who has sinned. First, we must be in tune with and in fellowship with God—gentle and without bitterness, revenge, or hostility in our hearts. We must be willing to see the problem from the other person’s point of view and be cautious—taking care, lest, in the process, we too fall into sins like anger, bitterness, or sins of the tongue. As we humbly show the person his faults, it is important that we convey love for his best interests and avoid a judgmental, “holier than thou” attitude. Matthew 18:15 gives instructions for the procedure to be followed. “Go and show him his fault, just between the two of you” (Matthew 18:15). There is great freedom in the interchange if we can assure the one we are talking to that we have discussed this with no one else! If the person responds, he is restored to God’s fellowship and to ours, and forgiveness removes the sin “as far as the east is from the west” (Psalm 103:12). If the person does not respond, Scripture encourages us to take another person back with us for another meeting, and then go to the church if that meeting is unsuccessful (Matthew 18:16–17). What a joy it would be to live among fellow travelers who love each other enough to deal with sins instead of tolerating sin by simply talking about it behind each other’s back. Is there someone you need to approach concerning sin? Do it prayerfully, claiming God’s grace to forgive one another. The Path to Reconciliation (Inspired by Matthew 18:15-17) When a brother stumbles, and wounds your soul, Let love and truth take gentle control. Go to him quietly, heart open wide, Speak of the hurt, with grace as your guide. If he should listen, your bond is restored, A brother reclaimed, a friendship implored. But if he resists, take others along, Two or three voices to right the wrong. Together in truth, with love as the key, Pursue the path to unity. For where two or more in His name agree, Christ stands among in harmony. But if the heart remains defiant still, And turns from the call of the Father’s will, Bring it before the gathered fold, Let wisdom and prayer their counsel uphold. Yet even if the bond must sever, Love does not cease; it endures forever. For mercy flows where hearts repent, And grace redeems the time we’ve spent. So seek the lost, forgive the pain, Extend the hand to heal again. For in this work, God’s heart is shown, Reclaiming each soul as His very own. F B